究徐氏之最为不满者，为“治疟禁用柴胡”及治热入血室之亦塀弃柴胡，他说：“热入血室，柴胡汤为主力，此千古不易之定法，而此老偏不用柴胡汤，其治疟亦从不一用，口口声声推崇仲景，惟柴胡汤则视之如仇，专与相背”，“历古相传之定法，敢于轻毁，即此一端，其立心不可问矣。”又谓：“医者之学问，全在明伤寒之理，则万病皆迩。”而《临证指南》竟以偶尔受寒之小疾，充作伤寒一大法门，则平日所习何书？所治何疾耶？徐氏的这些批评，对后世抨击叶派之医家，很有影响。后人谓伤寒治法，至天士而失传；叶派对仲景之学，实阳奉而阴违，凡此云云，均滥觞于徐氏，草灰线蛇，从上述评批中就已不难看出。而授叶派以复古派、卫道士反诋之口舌，亦已从徐批中即显露出可击之懈隙。
迄元和陆九芝出，则对叶吴之学，进行了激烈的抨击。究徐氏之于叶氏，尚属于评批，而陆氏之于叶派，已纯属乎驳斥。故抨击叶派之肇始发凡人，宜当以陆氏为代表。叶派中人，亦正因恶其开抨击叶吴学说之风，故对其攻排极烈。陆氏书，除《世补斋医书》及《岭上白云集》十二卷外，据其子润庠云：“尚有《驳评临证指南》一种，为先公未成之书”，惜未问世。《世补斋医书》共前后两集，前集刊于光绪丁酉岁，为陆氏手定本，名之日《世补斋医书前集》，盖以刊布者尚有多种故也。陆氏谢世后“是书风行宇内，群以未得见后集为憾。”门人冯叔莹乃锐然助其子任校雠之役，将所藏数种整理后于宣统二年付梓，名曰《世补斋医书后集》，前后两集各分上下册。冯心鉴谓其书开前贤之奥秘，创后学之津梁，足以流传不朽。又曰：综观其书，率皆发人所未发，解人所难解，晦者显之，略者详之，凡有妄解妄注，假名错简之处，不惮繁言辩驳而厘正之，大抵前集各种，以明理为主，后集各种，以辨误为主，盖欲病者不为医所误，医者不为书所误也。近人陈梦赉老亦谓其书绳前启后，颇堪矜式。其中尤以文集十六卷及不谢方一卷，影响最大。
略晚于陆氏，温热派著名医家柳宝怡，对叶吴之学也很有异议。柳氏不但说叶香岩治温病之法失之肤浅，批评叶派废六经而不讲，对吴鞠通犹痛加惩创，说其温病必始于上焦手太阴云云，背谬为尤甚。还通过节录他人之说，抨击吴鞠通“肆改原文，捏为圣训”“诬圣误世”。
约与柳氏同时，有雷少逸于1882年著《时病论》，内中有一篇“伤寒书统治六气论”，究其内容，也是为驳斥叶派观点而作。又莫枚士《研经言》中，有“驳临证指南二条”，谓“温热类，以神昏为心包络病，考古说神昏属阳明，见于《素》脉解厥逆及《金匮》中风等篇，而《灵》经脉篇释心包络经是动所生病，无神昏不知人说，则叶氏之于经学可知也。”莫氏认为：此为“徐灵胎所未及驳者，而误人也亦不浅”
略晚于雷氏，有绍兴名医何廉臣(1861-1929)，初习仲景之学，继从樊开周游，于叶派之学，致力颇深，但出以问世，效者固多，尤有不效者，乃出门访道，遇名医辄相与讨伦，觉无所得而返，后与赵晴初切磋时病治法，颇有启迪。何氏著作甚多，其中如《全国名医验案类编》、《通俗伤寒论》(原书仅三卷，何氏加出发挥，内容比原书增加三倍)等，在医界影响均较大。其学术成就，亦主要在外感方向。何氏晚年，于叶派学说，也常有批评，他对时医“于古书全不讲求，专奉叶氏《临证指南》为金科玉律，依样葫芦”之风气，很为不满。他认为：温病新感少，伏气多，卫气营血的的辨证方法，只对新感温病尚可适用，又何以可辨一切之感证哉！故治宗六经成法而加以变通，认为：“温热病只讲三焦，不讲六经，此属妄言，仲景之六经，百病不出其范围，岂以伤寒之类，反与伤寒截然两途乎！叶案云温邪吸自口鼻，此亦末确，仲景明云伏气之发，李明之、王安道俱言冬伤于寒，伏邪自口内而发，奈和以吴又可《温疫论》混牵耶！”何氏曾将叶吴学派的四层三焦辨证法，与俞根初的六经辨证法，仔细作了比较，认为“远不逮俞氏发明六经之精详，包括三焦而无一遗憾。”但何氏治学，主张崇实黜华，以实用为原则，故善于采撷寒温二派之所长，并不完全摒弃叶派药法，加之从学樊开周时，专从叶法，自号印岩，以及批评叶派，较为温和等原因，故竟至被有些人误当作为叶派中人。实则何氏在学术上除了倡伏火之说，主张寒温一统，主张崇尚六经等，与叶派有着原则上之区别，故为绍派伤寒之中坚，而不能隶属于温热派。
绍兴名医中，对叶派学说有批评者，尚有近代名医杨则民(1893一1948)，杨氏为诸暨人。一名寄玄，字潜厂。著述较多，所编讲义及医著，约20余种。其中《内经哲学之检讨》一文，最为有声于医林。他在浙江中医专门学校任教时，于校友会年刊上，亦有批评时医泛用轻灵法之文发表，他说：“近世医家用药多主轻灵，视使用经方如犯大辟，不论急性热病，慢性热病，设病人体力尤强者，其入手数方，大抵以轻灵剂与之，幸而病愈，即自傲能以轻药愈大病，薄使用经方者为未达于理，观其所用，为‘轻透络热’，‘轻解气热’，‘辛凉发表’，‘宣通肺胃’诸药，无不作用轻微，经方家因斥为‘医不好病药不死人’之无聊剂，其病愈为自愈，而非药愈。”杨氏认为：轻灵剂“惟病轻者可用，”“惟病轻者有效，体力壮健者有效，若遇重病而予此种清轻疏通之剂，不仅迁延时日，直养痈遗害耳。”又说：“吾友徐君究仁，谓时令病轻证，其人体力强，本可自然治愈，虽发热恶寒头痛胸闷，与重病初期症状相似，但只用轻通疏宜之品数味，灵其气机，可随手愈，荆芥、薄荷，固可清热，桑叶、菊花、大豆卷、丝瓜络，无不可以清热而愈病，旨者斯言，得此中三味矣。”杨氏还认为：“解热剂如大豆卷、丝瓜络、西瓜翠衣、竹叶、荷叶、莲子心、灯心渚药，既非芳香，亦无作用，石斛、茅根、芦根等仅粘浆汁而稍有甜味，其不足以解热治病，尚待言哉，此等药仲景方中所不收，顾近人竟于此大发议论，不曰轻清透气，即曰轻清透络，此真庸人自扰矣。当急性热病细菌发挥其作用时，而谓用此等药即可解热，人其谁信。”“其人体强，自然疗能，由自救之结果而一旦解热，或病原体受生体抗毒素之防御而不能发挥势力，则其病亦瓦解，是其病之解除，非由此种药物之作用也明矣，医者不知自返，竟贪天之功为己功，因而推及此种药物医治之效能，其说之无当，亦明矣。”
杨氏总的认为：轻灵剂不足以治大病，若重病因以轻灵剂予之，可以无过而使用，其立心尚足问乎？杨氏治医，向无封畛之见，“以为医者天职，在能愈病，使经方而有益治疗，固当遵用，轻灵剂而有效病体，顾可薄视乎者，设存门户之见，药非轻灵，即为失叶法薪传，用必经方，斯为仲景信徒，不悟轻病与大方，是为牛刀割鸡，重病而予轻剂，是为以卵敌石，二者皆不可也。”这正是绍派对寒温之争所持之态度，但以上所引，反映了杨氏对叶派药法的批评，这也是十分明显的。
在同期校刊(第六期)上发表类似观点之文者，尚有寿守型等人，寿氏在《我对中国医学之认识》一文中，有“清代医学更趋袁落的原因”一节，谓：“叶天士派的轻清方法，使医生技术上退化不少。”徐究仁在《伤寒究三焦温热参六经之我见》一文中，除了对“温热病只究三焦，不讲六经，此是妄言”说表示赞同，并指出：“今之时医，每囿于寒温之畛域之见，不肯一用经药，苟遇此等证(柴按：指暑温等热病)，仍用桑菊银翘等温病套方以为治，于是治之而无功，治之而益剧，虽不死于药，实死于贻误病机耳，医者之大患，奠此为甚。”这显然也是对叶派药法之批评。
二、攻排叶派之登峰造极期
从陆九芝对叶派学说进行激烈的抨击，后来一直发展到恽氏学派对叶吴学派的猛烈攻排，这是由历史条件所造成的，不能纯粹看作是文人相轻之结果。
这一时期，应以恽铁樵氏为代表。恽氏为江苏武进人。襟怀高洁，文笔矫健，其早年在商务印书馆主编《小说学报》时，取文一律以优劣为衡，佳者虽无名新进，亦获厚酬，否则即名家，亦摈而不录，至公无私，为时人所称顷。即此一端，其为人可知。
恽氏之世，消灭中医之逆流，其势汹汹，面中医界有些人却在散布“仲景学说已经过时”的错误观点，这与废止派的攻击《伤寒论》，在客观上起了异曲同功的作用。废止派的猖狂进攻，叶吴学派对仲景学说的曲解，以及当时中医界严重的党同伐异的不良风气，使恽氏深恶痛绝。这种环境，使得恽氏在论战中不可能平心静气地来讨论学术。因此，《群经见智录》尚是应战之作。《伤寒论研究》已含挑战意味。而《温病明理》确已不乏骂訾。恽氏对中医不会灭亡这一点，具有坚定的信念，他说：“谓中医将灭亡者，杞人忧天而已。”但他很看不起叶吴学派，认为叶派之流，一方面散布怀疑《伤寒论》的谬论，一方面“惟恐中医被取缔，妄欲结乌合之众以为党，以与潮流相抗，而号于众日，吾欲保存国粹，彼等野狐禅之医学，岂是国粹，亦安有保存之希望。”他说医家误治屡屡，覆辙相寻滔滔，皆叶吴王三家之造孽，惟叶派之流毒已如此，所以必须将其黑幕揭破。在《温病明理》一书中，恽氏就是这样地边批驳，边诃斥，他甚至说吴鞠通既不懂得六经，又不懂得三焦，创为谬说，致杀人千万，是投畀豺虎而不足辜蔽者。这样子的攻排叶派，真可谓是达到了登峰造极的地步。对废止派的反击与对温热派的驳斥，不加区别，一律猛烈攻排，在学术争论中发生这种情况，这是时代造成的局限性，如从历史唯物主义观点来看，不必为此而深责这位杰出的中医理论家，相反，在触处荆棘的环境中，恽氏不但站在与废止派论战的最前列，为捍卫中医学作出了贡献，而且不怕“群起而排之。，甚至在受守旧派医家及有力者所忌，终至遭到函授学校一度被迫停办的挫折之后，仍然坚持自己的学术观点，而且不屈不挠，急流勇进，于1933年重新开办函授医学事务所(问业者达五百余人)，这种即无立足之地，亦决不随俗浮沉，违心佯狂的精神，应予高度评价。
恽氏的22种著作，其中《伤寒论研究》、《热病学》等都是论外感热病之专著，而《温病明理》一书，专以攻誹叶吴之学为主眼，故为研究抨击叶派医家学术观点的重要著作之一。此书虽主要是采撷陆九芝之说来表明自己的意见，但不乏引伸发挥之处，故其学术价值，虽在《温病论衡》之下，却远在《温热辨惑》之上。
恽氏两次创办函授学校，从学者甚多(初次从学的达六百余人)，影响很大，故形成一个恽氏学派。其门人则以徐衡之、章巨膺两人较为著名。徐氏为武进人，曾与姚若琴主编《宋元明清名医类案》，并与章次公共同编纂了《章太炎先生医论集》，徐氏曾为《温病明理》写序，序文之抨击叶吴学说，亦颇烈。章氏为江阴人，对叶吴之攻誹，其用力之勤曾不略亚于其师。章氏也认为：“今日医学晦盲否塞之现状，”是“天士鞠通始作俑，王孟英章虚谷之徒，复从而铺张扬厉”所造成，所以他紧紧跟随其师恽氏，有《温热辨惑》之撰作，此书通过熔裁陆、恽诸氏之说，来表明自己的意见，属课徒教学之作，学术上新见解不多，但提出“用下药须有下证”，“伤寒下不嫌迟，温病下不嫌早说，不可迷信。”亦具有卓见。
究其最令徐灵胎不满之处，在于“治疗疟疾禁用柴胡”以及治疗热入血室证时也摒弃柴胡。他说：“热入血室证，应以小柴胡汤为主治方剂，这是千古不变的确切法则，而这位老先生偏偏不用小柴胡汤，他治疗疟疾也从不使用，口中口口声声推崇张仲景，唯独将小柴胡汤视为仇敌，专门与之背道而驰”，“对于历代相传的确切法则，竟敢轻易毁谤，仅凭这一点，他的用心就不可问了。”又说道：“医者的学问，全在于明白伤寒病的机理，那么万病都容易掌握了。”而《临证指南》竟然把偶尔受寒的小病，充作伤寒这一大门类，那他平时学习的是什么书？治疗的是什么疾病呢？徐灵胎的这些批评，对后世抨击叶天士一派（叶派）的医家产生了很大影响。后人认为伤寒治法，到了叶天士手中就失传了；叶派对张仲景的学说，实际上是表面遵从暗中违背，凡此种种说法，都发端于徐灵胎，线索痕迹，从上述批评中就不难看出。而授人以复古派、卫道士反诘的口实，也从徐灵的批评中显露出可攻击的破绽。
到了元和陆九芝出现后，便对叶天士、吴鞠通（叶吴）的学说进行了激烈的抨击。探究徐灵胎对叶天士，尚属于评批，而陆九芝对叶派，已纯属驳斥。因此，抨击叶派的开创者，应当以陆九芝为代表。叶派中人，也正因厌恶他开创了抨击叶吴学说的风气，所以对他攻讦排斥极为猛烈。陆九芝的著作，除了《世补斋医书》及《岭上白云集》十二卷外，据其子陆润庠说：“还有《驳评临证指南》一种，是父亲未完成的著作”，可惜未能问世。《世补斋医书》共前后两集，前集刊行于光绪丁酉年，为陆九芝亲手校定的版本，命名为《世补斋医书前集》，大概因为刊布者有多种缘故。陆九芝去世后，“这本书风行天下，大家以没能看到后集为憾事。”门人冯叔莹于是毅然帮助其子承担校勘工作，将所藏的几种整理后于宣统二年刻印出版，命名为《世补斋医书后集》，前后两集各分上下册。冯心鉴评价他的书开启了前贤的奥秘，创立了后学的津梁，足以流传不朽。又说：综观他的书，大多是发表前人所未发表的见解，解答人们难以解答的问题，晦涩的使之显明，简略的使之详尽，凡是那些妄解妄注、假名错简的地方，不嫌言辞繁琐地辩驳并加以纠正，大致前集各种著作，以阐明道理为主，后集各种著作，以辨正错误为主，大概是希望病人不被医生误诊，医生不被书籍误导。近代人陈梦赉老先生也说他的书承前启后，很值得效法。其中尤以文集十六卷及《不谢方》一卷，影响最大。
略晚于陆九芝，温热派著名医家柳宝怡，对叶天士、吴鞠通的学说也很有异议。柳氏不但说叶天士治疗温病的方法失之肤浅，批评叶派废弃六经辨证而不讲，对吴鞠通更是痛加批判，说吴氏认为温病必定始于上焦手太阴肺经等言论，荒谬尤为严重。还通过节录他人的说法，抨击吴鞠通“肆意篡改原文，捏造为圣人的训诫”、“诬蔑圣人误导世人”。
大约与柳宝怡同时，雷少逸于1882年著《时病论》，其中有一篇“伤寒书统治六气论”，探究其内容，也是为了驳斥叶派观点而作。另外莫枚士《研经言》中，有“驳临证指南二条”，说“温热类疾病，以神昏作为心包络的病，考证古代说法神昏属于阳明病，见于《素问·脉解》篇论厥逆及《金匮要略》中风等篇，而《灵枢·经脉》篇解释心包络经是动所生病，没有神昏不知人说的记载，那么叶天士对于经学的了解就可以知道了。”莫氏认为：这是“徐灵胎所未曾驳斥的，但误人也并不浅”。
略晚于雷少逸，有绍兴名医何廉臣(1861-1929)，初学张仲景的学说，继而从师樊开周游历，对叶派学说致力颇深，但拿出来问世，效验者固然多，尤其有不效验的，于是出门访道，遇到名医就相互讨论，觉得无所得而返回，后来与赵晴初切磋时病治法，颇有启迪。何氏著作很多，其中如《全国名医验案类编》、《通俗伤寒论》(原书仅三卷，何氏加以发挥，内容比原书增加三倍)等，在医界影响都较大。其学术成就，也主要在外感方向。何氏晚年，对叶派学说，也常有批评，他对当时医生“对古书全不讲求，专门奉叶氏《临证指南》为金科玉律，依样画葫芦”的风气，很是不满。他认为：温病新感少，伏气多，卫气营血的辨证方法，只对新感温病尚可适用，又怎么可以辨别一切的外感证候呢！所以治疗遵循六经成法而加以变通，认为：“温热病只讲三焦，不讲六经，这是妄言，张仲景的六经，百病不出其范围，难道因为伤寒之类，反而与伤寒截然两途吗！叶天士案中说温邪吸自口鼻，这也不确切，张仲景明确说伏气之发，李东垣、王履都说是冬伤于寒，伏邪自口内而发，怎么能和吴又可《温疫论》混为一谈呢！”何氏曾将叶吴学派的四层三焦辨证法，与俞根初的六经辨证法，仔细作了比较，认为“远远不如俞氏发明六经的精详，包括三焦而没有遗憾。”但何氏治学，主张崇实黜华，以实用为原则，所以善于采撷寒温二派之长，并不完全摒弃叶派药法，加之从师樊开周时，专从叶法，自号印岩，以及批评叶派较为温和等原因，所以竟被有些人误当作叶派中人。实则何氏在学术上除了倡伏火之说，主张寒温一统，主张崇尚六经等，与叶派有着原则上的区别，故为绍派伤寒之中坚，而不能隶属于温热派。
绍兴名医中，对叶派学说有批评者，尚有近代名医杨则民(1893-1948)，杨氏为诸暨人。一名寄玄，字潜厂。著述较多，所编讲义及医著，约20余种。其中《内经哲学之检讨》一文，最为有声于医林。他在浙江中医专门学校任教时，于校友会年刊上，亦有批评时医泛用轻灵法之文发表，他说：“近世医家用药多主轻灵，视使用经方如犯大辟，不论急性热病，慢性热病，设病人体力尤强者，其入手数方，大抵以轻灵剂与之，幸而病愈，即自傲能以轻药愈大病，薄使用经方者为未达于理，观其所用，为‘轻透络热’，‘轻解气热’，‘辛凉发表’，‘宣通肺胃’诸药，无不作用轻微，经方家因斥为‘医不好病药不死人’之无聊剂，其病愈为自愈，而非药愈。”杨氏认为：轻灵剂“惟病轻者可用，”“惟病轻者有效，体力壮健者有效，若遇重病而予此种清轻疏通之剂，不仅迁延时日，直养痈遗害耳。”又说：“吾友徐君究仁，谓时令病轻证，其人体力强，本可自然治愈，虽发热恶寒头痛胸闷，与重病初期症状相似，但只用轻通疏宜之品数味，灵其气机，可随手愈，荆芥、薄荷，固可清热，桑叶、菊花、大豆卷、丝瓜络，无不可以清热而愈病，旨者斯言，得此中三味矣。”杨氏还认为：“解热剂如大豆卷、丝瓜络、西瓜翠衣、竹叶、荷叶、莲子心、灯心渚药，既非芳香，亦无作用，石斛、茅根、芦根等仅粘浆汁而稍有甜味，其不足以解热治病，尚待言哉，此等药仲景方中所不收，顾近人竟于此大发议论，不曰轻清透气，即曰轻清透络，此真庸人自扰矣。当急性热病细菌发挥其作用时，而谓用此等药即可解热，人其谁信。”“其人体强，自然疗能，由自救之结果而一旦解热，或病原体受生体抗毒素之防御而不能发挥势力，则其病亦瓦解，是其病之解除，非由此种药物之作用也明矣，医者不知自返，竟贪天之功为己功，因而推及此种药物医治之效能，其说之无当，亦明矣。”
杨氏总的认为：轻灵剂不足以治大病，若重病因以轻灵剂予之，可以无过而使用，其立心尚足问乎？杨氏治医，向无封畛之见，“以为医者天职，在能愈病，使经方而有益治疗，固当遵用，轻灵剂而有效病体，顾可薄视乎者，设存门户之见，药非轻灵，即为失叶法薪传，用必经方，斯为仲景信徒，不悟轻病与大方，是为牛刀割鸡，重病而予轻剂，是为以卵敌石，二者皆不可也。”这正是绍派对寒温之争所持之态度，但以上所引，反映了杨氏对叶派药法的批评，这也是十分明显的。
在同期校刊(第六期)上发表类似观点之文者，尚有寿守型等人，寿氏在《我对中国医学之认识》一文中，有“清代医学更趋袁落的原因”一节，谓：“叶天士派的轻清方法，使医生技术上退化不少。”徐究仁在《伤寒究三焦温热参六经之我见》一文中，除了对“温热病只究三焦，不讲六经，此是妄言”说表示赞同，并指出：“今之时医，每囿于寒温之畛域之见，不肯一用经药，苟遇此等证(柴按：指暑温等热病)，仍用桑菊银翘等温病套方以为治，于是治之而无功，治之而益剧，虽不死于药，实死于贻误病机耳，医者之大患，奠此为甚。”这显然也是对叶派药法之批评。
二、攻排叶派之登峰造极期
从陆九芝对叶派学说进行激烈的抨击，后来一直发展到恽氏学派对叶吴学派的猛烈攻排，这是由历史条件所造成的，不能纯粹看作是文人相轻之结果。
这一时期，应以恽铁樵氏为代表。恽氏为江苏武进人。襟怀高洁，文笔矫健，其早年在商务印书馆主编《小说学报》时，取文一律以优劣为衡，佳者虽无名新进，亦获厚酬，否则即名家，亦摈而不录，至公无私，为时人所称顷。即此一端，其为人可知。
恽氏之世，消灭中医之逆流，其势汹汹，面中医界有些人却在散布“仲景学说已经过时”的错误观点，这与废止派的攻击《伤寒论》，在客观上起了异曲同功的作用。废止派的猖狂进攻，叶吴学派对仲景学说的曲解，以及当时中医界严重的党同伐异的不良风气，使恽氏深恶痛绝。这种环境，使得恽氏在论战中不可能平心静气地来讨论学术。因此，《群经见智录》尚是应战之作。《伤寒论研究》已含挑战意味。而《温病明理》确已不乏骂訾。恽氏对中医不会灭亡这一点，具有坚定的信念，他说：“谓中医将灭亡者，杞人忧天而已。”但他很看不起叶吴学派，认为叶派之流，一方面散布怀疑《伤寒论》的谬论，一方面“惟恐中医被取缔，妄欲结乌合之众以为党，以与潮流相抗，而号于众日，吾欲保存国粹，彼等野狐禅之医学，岂是国粹，亦安有保存之希望。”他说医家误治屡屡，覆辙相寻滔滔，皆叶吴王三家之造孽，惟叶派之流毒已如此，所以必须将其黑幕揭破。在《温病明理》一书中，恽氏就是这样地边批驳，边诃斥，他甚至说吴鞠通既不懂得六经，又不懂得三焦，创为谬说，致杀人千万，是投畀豺虎而不足辜蔽者。这样子的攻排叶派，真可谓是达到了登峰造极的地步。对废止派的反击与对温热派的驳斥，不加区别，一律猛烈攻排，在学术争论中发生这种情况，这是时代造成的局限性，如从历史唯物主义观点来看，不必为此而深责这位杰出的中医理论家，相反，在触处荆棘的环境中，恽氏不但站在与废止派论战的最前列，为捍卫中医学作出了贡献，而且不怕“群起而排之。，甚至在受守旧派医家及有力者所忌，终至遭到函授学校一度被迫停办的挫折之后，仍然坚持自己的学术观点，而且不屈不挠，急流勇进，于1933年重新开办函授医学事务所(问业者达五百余人)，这种即无立足之地，亦决不随俗浮沉，违心佯狂的精神，应予高度评价。
恽氏的22种著作，其中《伤寒论研究》、《热病学》等都是论外感热病之专著，而《温病明理》一书，专以攻誹叶吴之学为主眼，故为研究抨击叶派医家学术观点的重要著作之一。此书虽主要是采撷陆九芝之说来表明自己的意见，但不乏引伸发挥之处，故其学术价值，虽在《温病论衡》之下，却远在《温热辨惑》之上。
恽氏两次创办函授学校，从学者甚多(初次从学的达六百余人)，影响很大，故形成一个恽氏学派。其门人则以徐衡之、章巨膺两人较为著名。徐氏为武进人，曾与姚若琴主编《宋元明清名医类案》，并与章次公共同编纂了《章太炎先生医论集》，徐氏曾为《温病明理》写序，序文之抨击叶吴学说，亦颇烈。章氏为江阴人，对叶吴之攻誹，其用力之勤曾不略亚于其师。章氏也认为：“今日医学晦盲否塞之现状，”是“天士鞠通始作俑，王孟英章虚谷之徒，复从而铺张扬厉”所造成，所以他紧紧跟随其师恽氏，有《温热辨惑》之撰作，此书通过熔裁陆、恽诸氏之说，来表明自己的意见，属课徒教学之作，学术上新见解不多，但提出“用下药须有下证”，“伤寒下不嫌迟，温病下不嫌早说，不可迷信。”亦具有卓见。
Regarding the aspects that most dissatisfied Xu Lingtai, they were "prohibiting the use of Chaihu (Bupleuri Radix) for treating malaria" and also abandoning Chaihu when treating Re Ru Xue Shi (Heat entering the Blood Chamber). He said: "For Re Ru Xue Shi (Heat entering the Blood Chamber), Xiaochaihu Tang (Minor Bupleurum Decoction) should be the primary treatment; this is an unchanging rule since ancient times. Yet this old man specifically avoids using Xiaochaihu Tang, and he never uses it for treating malaria either. While he constantly praises Zhang Zhongjing, he treats Xiaochaihu Tang as an enemy, deliberately opposing it," "Daring to lightly slander established rules passed down through history, just from this one point, his intentions are questionable." He also stated: "A physician's learning lies entirely in understanding the principles of Shanghan (Cold Damage diseases); then all diseases become manageable." Yet *Lin Zheng Zhi Nan* (Guide to Clinical Practice) treats a minor illness caused by occasional exposure to cold as a major category of Shanghan. What books did he study daily? What diseases did he treat? These criticisms by Xu Lingtai had a significant impact on later physicians who attacked the Ye School (followers of Ye Tianshi). Later people claimed that the treatment methods for Shanghan were lost with Ye Tianshi; the Ye School actually outwardly obeyed but inwardly violated the studies of Zhang Zhongjing. All such claims originated from Xu Lingtai; the clues and traces can be clearly seen from the above criticisms. Furthermore, the ammunition provided to retrograde schools and moral guardians for refutation was already exposed in Xu's criticism.
When Lu Jiuzhi from Yuanhe emerged, he launched fierce attacks against the theories of Ye Tianshi and Wu Jutong (the Ye-Wu school). Comparing Xu Lingtai's attitude towards Ye Tianshi, which was still critical commentary, Lu Jiuzhi's stance towards the Ye School was purely refutation. Therefore, the pioneer of attacking the Ye School should be represented by Lu Jiuzhi. Members of the Ye School, precisely because they detested him for initiating the trend of attacking Ye-Wu theories, attacked and excluded him extremely fiercely. Besides *Shi Bu Zhai Yi Shu* (Medical Books from the Studio of Making Up for Deficiencies) and *Ling Shang Bai Yun Ji* (Collection of White Clouds on the Ridge) consisting of twelve volumes, according to his son Lu Runxiang: "There is also one work titled *Bo Ping Lin Zheng Zhi Nan* (Refuting and Commenting on Guide to Clinical Practice), which was an unfinished book by my father," unfortunately, it never saw publication. *Shi Bu Zhai Yi Shu* consists of two collections, front and back. The front collection was published in the Dingyou year of the Guangxu reign, hand-edited by Lu Jiuzhi, named *Shi Bu Zhai Yi Shu Qian Ji* (Front Collection of Medical Books from the Studio of Making Up for Deficiencies), probably because there were various publishers. After Lu Jiuzhi's death, "this book became popular throughout the country, and everyone regretted not having seen the back collection." His disciple Feng Shuying then bravely assisted his son in the task of collation, organizing several collected versions and having them printed in the second year of Xuantong, named *Shi Bu Zhai Yi Shu Hou Ji* (Back Collection of Medical Books from the Studio of Making Up for Deficiencies), with both front and back collections divided into upper and lower volumes. Feng Xinjian praised his book for uncovering the mysteries of former sages and creating a bridge for future learners, worthy of immortal transmission. He further said: "Overall, his books mostly express insights not previously voiced, resolve difficulties others could not solve, make obscure things clear, and elaborate on brief points. Wherever there were erroneous interpretations or annotations, false names, or misplaced texts, he did not hesitate to use lengthy arguments to refute and correct them. Generally, the works in the front collection focus on elucidating principles, while those in the back collection focus on correcting errors, aiming to ensure patients are not misled by doctors and doctors are not misled by books." The modern scholar Chen Menglai also stated that his book connects the past and future, highly worthy of emulation. Among these, the sixteen volumes of essays and the single volume of *Bu Xie Fang* (Non-Declining Prescription) had the greatest influence.
Slightly later than Lu Jiuzhi, Liu Baoyi, a famous physician of the Warm Disease School, also had strong objections to the theories of Ye Tianshi and Wu Jutong. Liu not only argued that Ye Tianshi's methods for treating warm diseases were superficial, criticizing the Ye School for discarding the Six Channels (Liu Jing) differentiation, but he also severely criticized Wu Jutong, stating that Wu's claim that warm diseases always begin in the Upper Jiao Hand Taiyin Lung meridian was particularly absurd. Through quoting others, Liu attacked Wu Jutong for "arbitrarily altering original texts and fabricating them as sage teachings" and "slandering sages and misleading the world."
Roughly contemporary with Liu Baoyi, Lei Shaoyi wrote *Shi Bing Lun* (Treatise on Seasonal Diseases) in 1882, which included an essay "Shanghan Shu Tong Zhi Liu Qi Lun" (Essay on Shanghan Text Governing the Six Qi), whose content was also aimed at refuting Ye School viewpoints. Additionally, in Mo Meishi's *Yan Jing Yan* (Research on Classics), there are "Two Refutations of Lin Zheng Zhi Nan," stating: "Warm disease categories treat divine confusion (Shen Hun) as a disease of the Pericardium Collateral. Ancient texts state that divine confusion belongs to the Yangming channel, as seen in the *Suwen* chapter 'Mai Jie' discussing Jue Ni (Reversal Cold) and chapters on Wind Stroke in *Jinkui Yaolue*. However, the *Ling shu* chapter 'Jing Mai' explaining diseases generated by movement of the Pericardium Collateral meridian contains no mention of divine confusion or inability to speak. Thus, Ye Tianshi's knowledge of classics can be known." Mo believed: "This is something Xu Lingtai failed to refute, yet it misleads people significantly."
Slightly later than Lei Shaoyi, there was He Lianchen (1861-1929), a famous physician from Shaoxing. Initially studying Zhang Zhongjing's theories, he subsequently traveled under Fan Kaizhou, dedicating himself deeply to the Ye School's theories. Although many found his treatments effective upon publication, especially those where it failed, he went out seeking the Dao, discussing with famous physicians whenever he met them, returning feeling he gained nothing. Later, exchanging ideas on treating seasonal diseases with Zhao Qingchu, he was greatly enlightened. He authored many works, including *Quan Guo Ming Yi Yan An Lei Bian* (Compilation of Verified Cases by Famous Physicians Nationwide) and *Tong Su Shanghan Lun* (Popularized Treatise on Cold Damage) (originally three volumes, expanded by He with content tripled), which had considerable influence in the medical community. His academic achievements were mainly in external contraction directions. In his later years, He often criticized the Ye School, expressing dissatisfaction with the prevailing trend among contemporary physicians of "ignoring ancient texts completely and blindly following Ye's *Lin Zheng Zhi Nan* as absolute law, copying mechanically." He believed: "New onset warm diseases are few; latent qi diseases are numerous. The differentiation method of Wei, Qi, Ying, and Xue levels is only applicable to new onset warm diseases; how can it differentiate all exterior contraction syndromes! Therefore, treatment should follow the established methods of the Six Channels with modifications, believing: 'Warm diseases discussing only the Three Jiao and ignoring the Six Channels is nonsense. Zhang Zhongjing's Six Channels encompass all diseases; how could Shanghan-related conditions be completely separate from Shanghan itself!' Ye's case notes state warm pathogens enter via mouth and nose, which is also inaccurate. Zhang Zhongjing clearly states latent qi eruption; Li Dongyuan and Wang Lu both said winter injury by cold leads to latent pathogens erupting from within the mouth. How can this be confused with Wu Keyi's *Wen Yi Lun* (Treatise on Pestilential Warmth)!" He carefully compared the four-level Three Jiao differentiation method of the Ye-Wu school with Yu Genchu's Six Channels differentiation method, concluding it was "far inferior to Yu's detailed and precise invention of the Six Channels, which includes the Three Jiao without flaw." However, He advocated substance over form and practicality as the principle, thus adept at borrowing strengths from both Cold Damage and Warm Disease schools, not completely discarding Ye School pharmacology. Coupled with his time studying under Fan Kaizhou where he specialized in Ye's methods, calling himself Yin Yan, and his relatively mild criticism of the Ye School, some mistakenly considered him part of the Ye School. In reality, apart from advocating latent fire theory, proposing the unity of Cold and Warm diseases, and emphasizing the Six Channels, He differed fundamentally from the Ye School. Thus, he was a pillar of the Shaoxing School of Shanghan and could not be classified under the Warm Disease School.
Among famous physicians in Shaoxing who criticized the Ye School was the modern名医 Yang Zemin (1893-1948), from Zhuji. Also known as Ji Xuan, courtesy name Qian Chang. He had many writings, compiling about 20 lecture notes and medical works. Among them, *Jin Nei Zhe Xue Zhi Jian Tao* (Review of Philosophy in the Inner Canon) was most renowned in the medical circle. While teaching at Zhejiang Traditional Chinese Medicine Specialized School, he published an article in the alumni annual journal criticizing the widespread use of light and delicate methods by contemporary physicians. He said: "Contemporary physicians mostly prefer light and delicate prescriptions, viewing the use of Jingfang (Classic Formulas) as committing a capital crime. Regardless of acute or chronic febrile diseases, if the patient has strong physical constitution, their initial prescriptions are mostly light and delicate agents. If fortunate enough to recover, they boast of curing serious illnesses with light medicines, despising users of Jingfang as lacking theoretical understanding. Observing their usage, employing drugs like 'light penetrating collateral heat,' 'light resolving qi heat,' 'acrid-cool releasing the exterior,' 'unblocking lung and stomach,' all have slight effects. Jingfang practitioners dismiss them as boring agents that 'do not cure diseases nor kill patients.' Their recovery is self-healing, not drug-induced." Yang believed: Light and delicate agents "are only usable for mild diseases," "only effective for mild diseases and robust constitutions. If given to severe illnesses, such clearing, light, and unblocking agents not only delay time but directly nurture carbuncles and cause harm." He added: "My friend Mr. Ju Ren said that for mild cases of seasonal diseases, where the patient has strong constitution and could naturally heal, although symptoms like fever, aversion to cold, headache, and chest tightness resemble early stages of severe illness, using only a few light unblocking and regulating herbs to spirit the Qi mechanism can cure instantly. Schizonepeta (Jingjie) and Mint (Bohe) certainly clear heat; Mulberry Leaf (Sangye), Chrysanthemum (Juhua), Soybean Hull (Dadou Juan), and Loofah Network (Sigualuo) can all clear heat and cure diseases. Those who understand this speech grasp its essence." Yang also believed: "Antipyretics like Soybean Hull, Loofah Network, Watermelon Rind (Xigua Cuiyi), Bamboo Leaf (Zhuye), Lotus Leaf (Heye), Lotus Plumule (Lianzixin), and Rush Pith (Dengxin) are neither aromatic nor effective. Dendrobium (Shihu), Imperata Rhizome (Maogen), and Reed Rhizome (Lugen) merely contain sticky mucilage and have a slight sweetness; their insufficiency to clear heat and treat disease needs no elaboration. Such drugs are not included in Zhang Zhongjing's formulas, yet contemporaries debate them extensively, either calling them 'light-clearing and ventilating qi' or 'light-clearing and penetrating collaterals.' This is truly idle worry by mediocre people. When bacteria in acute febrile diseases exert their effects, claiming these drugs can clear heat, who would believe it?" "If the patient has a strong constitution, natural healing ability results in sudden heat clearance through self-rescue, or pathogens are prevented from exerting power by the body's antitoxin defense, causing the illness to collapse. It is clear that the resolution of the illness is not due to the action of these drugs. Physicians failing to reflect greedily claim heaven's merit as their own, thereby attributing efficacy to these drugs; the inadequacy of this argument is also obvious."
Yang generally believed: Light and delicate agents are insufficient to treat serious illnesses. If severe illnesses are treated with light agents, even if no fault occurs in usage, can their intentions be questioned? Yang had no sectarian prejudice in treating medicine, "believing a physician's heavenly duty is to cure diseases. If Jingfang benefits treatment, it should certainly be followed; if light agents effectively treat the body, how can they be despised? If holding sectarian views, non-light drugs mean losing the transmission of Ye's method, and using only Jingfang makes one a follower of Zhongjing. Not realizing that treating mild diseases with large formulas is like using an ox knife to cut chicken, and giving light agents for severe diseases is like throwing eggs at stones, both are unacceptable." This is exactly the attitude held by the Shaoxing School regarding the Cold-Warm controversy, but the above citations reflect Yang's criticism of Ye School pharmacology, which is quite obvious.
Publishing similar viewpoints in the same issue of the journal (Issue 6) were Shou Shouxing and others. In his article *Wo Dui Zhongguo Yixue Zhi Renshi* (My Understanding of Chinese Medicine), Shou had a section "Reasons for the Further Decline of Qing Dynasty Medicine," stating: "The light and clear methods of the Ye Tianshi school caused significant regression in doctors' technical skills." In his article *Shanghan Jiu Sanjiao Wenre Can Liu Jing Zhi Wojian* (My View on Investigating Shanghan, Exploring Three Jiao, Warm Diseases, and Referencing Six Channels), Xu Jiuren, besides agreeing with the statement "Warm diseases investigating only Three Jiao and ignoring Six Channels is nonsense," pointed out: "Contemporary physicians are often confined by the boundaries between Cold and Warm diseases, unwilling to use a single classic drug. Encountering such syndromes (Chai notes: referring to Summerheat-Warmth and other heat diseases), they still use standard warm disease formulas like Sangju Yin and Yinqiao San for treatment. Thus, treatment yields no success and worsens the condition. Though not dying from the drugs, they truly die from delaying the pathogenic mechanism. The great disaster for physicians is none greater than this." This is obviously also a criticism of Ye School pharmacology.
II. The Peak Period of Attacking and Excluding the Ye School
From Lu Jiuzhi's fierce attack on Ye School theories, it later developed into the vehement exclusion of the Ye-Wu school by the Yun School. This was caused by historical conditions and cannot be purely viewed as the result of literati mutual disdain.
This period should be represented by Yun Tieqiao. Yun was from Wujin, Jiangsu. He had a noble character and vigorous writing style. In his early years, when editing *Xiaoshuo Xuebao* (Novel Journal) at Commercial Press, he judged articles solely by quality. Excellent works by unknown newcomers received high rewards, while otherwise, even famous writers were rejected. He was fair and selfless, praised by contemporaries. From this alone, his character can be known.
In Yun's era, the counter-current to eliminate Traditional Chinese Medicine (TCM) was surging, yet some in the TCM circle spread the erroneous view that "Zhongjing's theories are outdated." This objectively played a role similar to the abolitionists' attacks on *Shanghan Lun* (Treatise on Cold Damage Disorders). The frantic offensive of the abolitionists, the distortion of Zhongjing's theories by the Ye-Wu school, and the severe bad atmosphere of factionalism in the TCM circle at that time made Yun detest them profoundly. This environment made it impossible for Yun to discuss academics calmly during debates. Therefore, *Qun Jing Jian Zhi Lu* (Record of Different Views on the Classics) was still a work responding to battle. *Shanghan Lun Yanjiu* (Research on Shanghan Lun) already contained a challenging tone. And *Wen Bing Ming Li* (Clarifying Principles of Warm Diseases) indeed lacked not scolding. Yun had firm belief that TCM would not perish, saying: "Those who say TCM will perish are worrying unnecessarily." But he looked down upon the Ye-Wu school, believing that followers of the Ye School, on one hand, spread fallacies doubting *Shanghan Lun*, and on the other hand, "fearing TCM would be banned, recklessly gathered a motley crowd to form a party to resist the trend, proclaiming to the public, 'I wish to preserve national essence.' Their fox Zen medicine, how could it be national essence, let alone have hope of preservation." He said physicians' frequent mis-treatments, following in each other's disastrous footsteps, were all the sin of the Ye, Wu, and Wang families. Since the venom of the Ye School was so pervasive, its black curtain must be exposed. In *Wen Bing Ming Li*, Yun did exactly this, criticizing and scolding simultaneously. He even said Wu Jutong understood neither the Six Channels nor the Three Jiao, created fallacious theories, killed millions, and was not guilty enough to be thrown to jackals and tigers. Such attacking and excluding of the Ye School could truly be said to have reached the peak. Responding to the abolitionists and refuting the Warm Disease School without distinction, launching fierce attacks in academic debates, this situation occurring in academic disputes was a limitation created by the times. Viewing from a historical materialist perspective, there is no need to blame this outstanding TCM theorist too deeply for this. On the contrary, in an environment full of thorns, Yun not only stood at the forefront of the debate with the abolitionists, contributing to defending TCM, but also feared not "being attacked by the masses." Even after being envied by conservative physicians and powerful figures, ultimately suffering the setback of his correspondence school being forced to suspend operations once, he still persisted in his academic views. Unyielding and advancing bravely against the current, he reopened the correspondence medical office in 1933 (with over five hundred students). This spirit of refusing to sink with the tide or act hypocritically despite having no foothold deserves high praise.
Of Yun's 22 works, *Shanghan Lun Yanjiu* and *Re Bing Xue* (Study of Febrile Diseases) are monographs on external febrile diseases, while *Wen Bing Ming Li* focuses primarily on attacking and slandering the Ye-Wu school, making it an important work for researching the academic viewpoints of physicians attacking the Ye School. Although this book mainly adopts Lu Jiuzhi's arguments to express his own opinions, it lacks extensive extension and development. Thus, its academic value, though below *Wen Bing Lun Heng* (Balancing Discourse on Warm Diseases), is far above *Wen Re Bian Huo* (Differentiating Confusion in Warm and Heat Diseases).
Yun founded correspondence schools twice, attracting many students (over six hundred initially), having a great influence, thus forming the Yun School. His disciples, Xu Hengzhi and Zhang Juying, were more famous. Xu was from Wujin, co-editing *Song Yuan Ming Qing Ming Yi Lei An* (Classified Cases of Famous Physicians from Song, Yuan, Ming, and Qing Dynasties) with Yao Ruoqin, and co-compiling *Zhang Taiyan Xian Sheng Yi Lun Ji* (Collected Medical Essays of Mr. Zhang Taiyan) with Zhang Cicong. Xu wrote the preface for *Wen Bing Ming Li*, which also fiercely attacked Ye-Wu theories. Zhang was from Jiangyin. His diligence in attacking and slandering Ye-Wu was not much less than his teacher's. Zhang also believed: "The current obscure and blocked state of medicine" was caused by "Ye Tianshi and Wu Jutong starting the trend, with Wang Mengying and Zhang Xugu following suit and exaggerating." So he closely followed his teacher Yun, authoring *Wen Re Bian Huo*. This book expressed his opinions by synthesizing the theories of Lu and Yun. As a teaching work, it had few new academic insights, but proposed "using purgatives requires purgative indications," "for Shanghan, purging is not too late; for warm diseases, purging is not too early; do not be superstitious." These also possessed profound insight.